Category Archives: Read-Alongs

The Warden by Anthony Trollope

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“The Revd Septimus Harding was, a few years since, a beneficed clergyman residing in the cathedral town of ______, let us call it Barchester.”

The Honest Gossip Newspaper


In many a town in England there are given charitable bequests to church dioceses, and the honest public assumes that the monies are distributed in a fair and equitable way, in a manner that benefits all who have need of them.  Yet this learned reporter has discovered that in a small holding in Barsetshire, there has been a shocking exploitation of this practice, resulting in twelve respectable old gentlemen being cheated out of their livelihood.  And who is the avaricious fiend to be so bold as to expropriate funds which are not solely meant for him?

The Revd Septimus Harding, the warden of Hiram’s Hospital in Barsetshire, it has been discovered, earns 800 pounds per annum for his position as warden and overseer of the legacy left by the philanthropic John Hiram, namesake of Hiram’s Hospital, yet the gentlemen who were meant to benefit from his legacy, receive housing and a paltry one shilling four pence per day to meet all their needs in their tender and uncertain later years of life.

Ask yourself, can you as a common man remain indifferent to the plight of others?   Can you remain indifferent to the misappropriation of funds by a man who not only takes bread out of the mouths of his brothers, but whose actions leaves a stain on the offices of the sacred and respected agents of mother Church?  Oh, for shame you vainglorious men who have no respect for what is sacred, yet greedily engorge yourselves with money to line your already comfortable existence!  Is it to be borne?  No!  Mr. Harding must be revealed as the avaricious culprit he is, and the money given to the rightful recipients, who deserve it far more than a warden who presently lives comfortably on this legacy while doing nothing to earn its bestowal.  Who will see that justice is served in such a uncomfortable yet critical situation?  This reporter knows just the man!

Our young and zealous reformer, Mr. John Bold, has been working industriously to illuminate this unfortunate circumstance and expose the corruption that has so carefully been concealed .  Can we trust this gentleman in his noble purpose?  Certainly!  Not only does his estimable reputation speak volumes, but in spite of his relationship to the aforementioned’s lovely daughter, Eleanor, he will not let possible future familial ties stand in the way of serving justice.  We have learned that he has wisely consulted a respectable and reputable law firm to deal with this perplexing and delicate matter and that, once begun, nothing will stand in his way.  The bishop and his pretentious son, the archdeacon Theophilus Grantly (also son-in-law to the accused), can puff and blow all they like, but we all know which side is valiantly trumpeting the truth.  It will be heard, and the Reverend Harding will be made to choke on it.


——————————————————-

Salisbury Cathedral from the Meadows
John Constable 1831
(Trollope said his first vision for The Warden came while walking in
the cathedral close of Salisbury Cathedral)
source Wikipedia

This is a sample of what poor Septimus Harding, warden of Hiram’s Hospital had to withstand: an unfair accusation, judgement, an attack on his character and the possible loss of his livelihood.  His son-in-law, the archdeacon, attempts to defend his father-in-law, yet in a worldly, materialistic, dictatorial manner, which his father-in-law cannot respect or accept.  Harding’s simple, gentle, sacrificial nature, while at first bends under the pressure of his contemporaries, eventually asserts itself in his determination to act in an honourable manner.  In a case where people’s good intentions do more harm than good, we realize that law and justice followed blindly, can have unexpected negative repercussions.  Love and friendship hold a human value that money can never equal, and the loss of the former can create an emotional deprivation that is felt long after the incident is over.

What others said:

Behold the Stars:  “I love it, though – it’s a gentle novel, with real, ‘whole’ characters (George Orwell described it as one of his best works), and Septimus Harding is one of my favourite characters of all time.”

Avid Reader’s Musings:  “Bold sees his purpose as noble and right even though he’s hurting the people he loves.  It makes the reader question his decision, is it truly motivated by his beliefs or by his pride?”

Fig and Thistle:  “Each character is vividly unique and the dialogue is engaging.  This book certainly has a heavy dose of wit and shrewd society skewering, but without cynicism.”

This first book in the Barsetshire Chronicles read-along, hosted by Avid Reader’s Musings and Fig & Thistle, proved to be an excellent introduction to Anthony Trollope and I have already cracked open the next book, Barchester Towers, to continue my visits with the characters and happenings of Barsetshire.

The Barsetshire Chronicles

The Odyssey (an Oral Tradition) by Homer

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The Odyssey

“Tell me, Muse, of the man of many ways, who was driven far journeys, after he had sacked Troy’s sacred citadel.”

It is nearly 20 years after the Trojan War and Ithaka is still without its king, Odysseus.  Anarchy reigns, as numerous suitors vie for the hand of his wife, Penelope, while ravaging his household goods and disrespecting his memory, and his son, Telemachos, is helpless to prevent them.  Has our hero perished in his quest to reach his homeland, or is he still alive somewhere, struggling to reach home?

The Odyssey begins in media res, or in the middle, where Odysseus is near the end of his journey, becoming shipwrecked on the land of the Phaiakians. These people, who we learn are very close to the gods, give Odysseus an audience for the retelling of his story and the various adventures he has experienced, while attempting to return home from the battlegrounds of Troy.

From a violent assault on the land of the Cicones, to narrowly escaping a drugged existence in the land of the Lotus-Eaters, Odysseus endangers his men by deciding to stay in the land of the Cyclops in hopes of gaining host-gifts, and they must set to perilous flight.  Poseidon, angered at the maiming of his Cyclops son, Polyphemus, plots their suffering and Odysseus and his men must endure captivity by Circe, an island goddess; a trip to the land of the Dead; a narrow escape from the Sirens, Scylla and Charybdis; and further imprisonment by the nymph, Calypso, lasting seven years, before he is released and lands on the island of the Phaiakians.  Yet, mainly because of the rage of Poseidon, but due also to Odysseus’ and his men’s misguided judgement, his whole crew is killed on the way home and he is left to continue the final part of his journey alone.

The Odyssey Homer

Fame and glory, or in Greek, kleos, are the most important values in this society. It appears that the suitors can disrespect and commandeer Odysseus’ household, only because there is no story attached to his fate.  If he had died fighting in Troy, and therefore receiving a generous helping of fame and glory, this inheritance would have passed down to Telemachus, which would have engendered a reverence and respect among the people. It might not have prevented a few of the more aggressive suitors attempting to utilize their power, but Telemachos certainly would have received more support and sympathy from other Ithakan families.   Gifts and spoils are another aspect of fame and glory.  The more one acquires, the more renown is added to their reputations.  This perhaps explains why Odysseus pours on the charm with the Phaiakians, who bestow on him more gifts than he could have won at Troy, then taxi him to Ithaka, unaware that they have angered Poseidon, who turns their ship to stone in the harbour on their journey back.

The guest-host relationship, or in Greek, xenia, is another aspect of Greek culture unfamiliar to modern readers.  If a guest visits your house, you are required by the tenets of hospitality to give him food and shelter.  These acts are even more important than discovering his name and peoples, as we often see this information offered after the initial formalities are served.  The concept of xenia is emphasized because one never knows if one is hosting a man or a god.  As a modern reader, it was amusing to see poor Telemachos attempt to extricate himself from Menelaos’ hospitality and avoid Nestor’s, in an effort to avoid wasting time in the search for his father.  I’m certain amusement wasn’t Homer’s intention but it wasn’t surprising as to the emphasis placed on this tradition.  Any deviation from this custom could result in dishonour and a possible feud with your potential host or guest.

The Odyssey Homer
1. Mt. Olympus   2. Troy   3. Kikonians   4. Lotus-Eaters   5. Cyclops
6. Aeolia’s Island   7. Laestrygonians   8. Circe’s Kingdom  9. Land of the Dead
10. Sirens   11. Scylla & Charybdis   12. Kalypso   13. Ithaka
source Nada’s ESL Island

Greek literature has been a surprising passion of mine.  From my first read of The Iliad, I was hooked and I often wonder why?  The heroes are chiefly concerned with fame, glory, reputation, pillaging and the spoils of war; the gods are jealous, capricious, vindictive and possess far too many human traits for comfort.  Yet I think what draws me to these characters is that they are so real …….. fallible, vulnerable, imperfect, yet they exhibit these deficiencies through an heroic, courageous and larger-than-life persona. They have their customs and traditions, institutions designed to help their society flourish, and which are important enough to sacrifice happiness, comfort and, at times, even their lives, to preserve.

The Odyssey Read Along Posts:  Book I & II / Book III & IV /  Book V & VI /  Book VII & VIII /  Book IX & X /  Book XI & XII / Book XIII & XIV /  Book XV & XVI /  Book XVII & XVIII /  Book XIX & XX /  Book XXI & XXII /  Book XXIII & XXIV

A note on translations:  if you plan to read only one translation of The Odyssey, I would highly recommend Richard Lattimore’s translation, as it is supposed to be closest to the original Greek, while also conveying well the substance of the story.  Fitzgerald is adequate but likes to embellish, and the Fagles translation …….. well, as one learned reviewer put it, “they are so colloquial, so far from Homeric that they feel more like modern adaptations than translations.”  I would have to agree.

For people who are interested in introducing their children to the tales of Homer, there are a number of excellent books for children which I will list here:

This book counts as Plethora of Books Classic Club Spin, so I finished her book and my spin book, as well.  I’m going to give myself a pat on the back and less guilt for not finishing my previous spin book (yet). 🙂

Translated by Richard Lattimore

 

Classics Club

 

Madame Bovary Read-Along Part I

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Madame Bovary Read-Along Hosted by ebookclassics &         Cedar Station

Madame Bovary by Gustave Flaubert
Part I

Characters:

Charles Bovary:  in Charles we see a character who is conventional, steadfast, responsible, yet with an uninteresting, mundane aspect to his nature, that is readily apparent.  After a short rebellion, while studying for his medical examinations, he passes with a fairly good grade and begins his life as a doctor.  After an arranged marriage (by his controlling mother) with a much older widow, he finds himself attracted to Emma Rouault, the daughter of one of his patients.  When his wife dies, he marries Emma quickly and, while treating her with a dog-like devotion, he does not see deeply enough within her character to truly understand her.  His life is lived in blacks and white and shades of grey; no colour is perceived and this is to his detriment.

Emma Bovary:  how do I describe Emma?  Is she spoiled?  Is she temperamental?  Is she sentimental?  Perhaps she is all these, but her character traits play out through a soul that seems wounded or perhaps, damaged.  Sent to a convent as a young girl to be educated, Emma complies with the rules to a point, but it is evident that she has a natural rebellious streak and the nuns are relieved when she finally returns to the home of her father.  Within the convent she has managed to acquire and adopt a steady diet of romantic, sentimental novels, from which, given her isolated circumstances, she develops a warped understanding of the manner in which life should be lived.  A poetic, dramatic, imaginative fantasy life permeates most of her waking moments and when Charles appears, she fits him into her illusions, hoping he will fill the emptiness inside her.  As a reader, while you can understand the difficulty of her isolation, her complete self-absorption is startling and, as a character, she is not at all sympathetic.

The Bovary’s Wedding Day

After learning about Charles’ childhood, I felt that his character was made up both by circumstances and an inherent ……. well, I’m not sure if I can say “goodness”.  There is a lack of action about him, his inertness perhaps being mistaken for a deeper integrity than he deserves.  I was somewhat disappointed that, because of his first wife’s shrewish character, he allowed himself to become unreasonably infatuated with Emma.  One can only wonder if he will have gotten what he deserves.

Emma’s time in the nunnery appears to have had little affect on her character.  She did not learn patience or temperance or sacrifice.  The explanation as to how she acquired all her romance books seemed a little weak to me, but the affect of their sentimentality is apparent.  I’m not sure that we can blame all of Emma’s character on the romances though; Emma does not appear to want to face reality if it does not correspond with her inner fantasy life.  I anticipate tragic results.

Madame Bovary
Illustration by Charles Léandre (1931)
source Wikimedia Commons

So far, the picture on the right speaks volumes about Emma:  no matter what is happening, no matter if there is upset or happiness or entertainment or silence, Emma Bovary is bored, bored, bored!

Candide by Voltaire

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“In the castle of Baron Thunder-ten-tronckh in Westphalia, there once lived a youth endowed by nature with the gentlest of characters.”

Published when Voltaire was 66 years old, Candide was expressly written to satirize the philosophy of Optimism.  This optimism was not simply the positive hope of better circumstances, but the belief that everything that happened was for the best, no matter if good or bad, happy or tragic.  This philosophy disgusted Voltaire because he felt that it left no facility for bettering oneself or one’s surroundings and that it supported fatalism and complacency.  The tragic earthquake in Lisbon in 1755 seemed to precipitated the writing of this novel, causing the author to question justice in such a calamity, and reflected in his poem, “Poem on the Disaster of Lisbon,” written weeks afterward.  Candide was further emphasis of Voltaire’s rejection of the attitude that life was the “best of all possible worlds” and that everything that happened in it was for the best.

Voltaire
detailed portrait by Maurice Quenton de la Tour
source Wikipedia

Voltaire was an established writer and thinker by the time he wrote Candide, yet a controversial figure who by many was both admired and hated.  He  was continuously clashing with the government and the church, suffering two periods of incarceration, and most of his adult life was spent exiled from Paris, the city of his birth.  Much of his works were published under a pseudonym to avoid prosecution.  During a stint in exile, he spent three years in Great Britain and, impressed with the freedoms of England, particularly that of speech, his stay intensified his desire for reforms in his home country.  In 1758 he settled in Ferney in eastern France, spending his time farming, writing and supporting local business.  Candide was written there, not long after his move.

Satire:  the use of humour, irony, exaggeration, or ridicule to expose and criticize people’s stupidity or vices, particularly in the context of contemporary politics and other topical issues

Candide is a young man who has grown up living in a state of perfect happiness, guided by his tutor, Pangloss, who is entrenched in the doctrines of Leibnizian Optimism.  Leibnizian Optimism, a philosophy of Gottfried Wilhelm Leibniz, believed that this world is the best of all possible worlds because it was created by an omniscient God who would not create flaws if a better world could have been created, therefore, whatever we experience in this world, be it good or bad, must work towards good.  When Candide is thrown out of his paradise, he travels the world, at times escaping persecution, and at others, searching for his love, Cunégonde, experiencing many horrific trials and suffering that challenge the philosophy entrenched by his tutor, causing him to question over and over, if this really is “the best of all possible worlds.”

I really whiffle-waffled over how I felt about this book.  On one hand, Voltaire can write a fast-moving, engaging tale.  His storyline was amusing and it did contain deeper themes that, if the reader had a strong attention span, challenged him to think about his view of the world, his place in society and his response to injustice.  Yet Voltaire’s method was rushed and honestly, just too absurd to ellict introspection for long.  Candide flew from one adventure to the other, characters threw philosophical comments around, but there was no time or room for philosophy itself.  Voltaire never took a thought or comment from a character into deeper conversation; he simply told the reader what the characters did or thought, but we weren’t privy to the conversation.  As a reader, you were often left swimming in a murky haze of Voltaire-imposed ignorance ……. Yet perhaps this was Voltaire’s intention.  Perhaps at the end of the book, as Candide states, “we must cultivate our garden,” Voltaire meant that we should all mind our own business, not examine things too closely, and just work with what is at hand.  Okay, but it is self-introspection that causes a human being to better himself, it is dialogue and discussion that can often help a society, as well as having the possibility to harm it.  People need to have hope, and to cultivate hope it often means having dreams that reach outside our immediate circle of life.  Within the light-hearted narrative that almost masked the tragedy, I felt a fatalism with which I could not accept or sympathize.

That said, these were only my impressions of a book that touches on topics of which I have a limited understanding.  To give an informed opinion on Voltaire’s stance, you would really need to have more than a cursory knowledge of Leibnizian Optimism, as well as having at least summary knowledge of his contemporaries, with a dollop of the study of the Enlightenment on top.  So I will count this as the beginning of my inquiry into the Enlightenment and Voltaire, and hope that my journey fairs better than the journey of Candide.  And until my next foray into Voltaire, I will be cultivating my garden.

Translated by Lowell Blair

Candide Read-Along Chapters 25 – 30

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Chapter 25 – 26

Pococurante received them politely but he is strangely unenthusiastic. Candide attempts to engage him on a number of subjects but he is always very blasé about each and finds something negative in every topic presented.   Claiming that in Italy, they only write what they don’t believe, he abuses Milton and then pronounces that he always says what he thinks whether people agree with him or not.  Flabbergasted at his continual judgements, when they leave Candide claims that Pococurante must be a happy man because he is above everything around him.  Martin, however, sets him straight, claiming, au contraire, that the senator is digested with everything.  When Candide inquires if there is not pleasure in being critical, Martin restates his question asking if there is pleasure in no pleasure. Claiming that he’ll be a happy man if he can see Cunégonde again, Candide, with Martin, continues on his way.  While Candide and Martin prepare to have a meal with six other foreigners, Cacambo appears and reveals that Cunégonde is in Constantinople, while he is a slave.  He then whispers in his master’s ear that he must leave the table and four other slaves do the same to their masters, while the sixth says to his master that they have no more credit and will be put in jail.  Amazed, Candide asks them if they are kings and they introduce themselves as six dethroned kings, Ahmed III, a great Sultan; Ivan, emperor of Russia; Charles Edward, King of England; a King of Poland; another King of Poland; and Theodore, elected king of Corsica, who is penniless; the others assist him with money, and Candide gives him a diamond.  Four Serene Highnesses who have also been dethroned arrive but Candide is too busy trying to figure out how he is going to reach Cunégonde.

Pococurante is similar to Martin, but different.  He is arrogant and condescending and even Martin does not admire his lifestyle.  The kings are all real kings, and I assume their narrative is to demonstrate the capriciousness of good fortune ……… you can be a king one day; exiled and a pauper the next.

Charles Edward “Bonnie Prince Charlie”
John Petite (1898)
source Wikipedia

Chapter 27 – 28

Candide convinces Cacambo’s master to take them to Constantinople, overjoyed at the thought of seeing Cunégonde and professing Pangloss’ philosophy with glee.  Candide remarks over their curious adventure with the dethroned kings, but Martin is not surprised by their fate.  Cacambo confesses to Candide that Cunégonde has lost her beauty but Candide is not dismayed and states that it is his duty to love her.  After arriving at the Bosphorus, Candide buys Cacambo’s freedom and they set off in a galley. Candide notices two galley slaves who resemble Pangloss and the Jesuit baron, Cunégonde’s brother, and they are revealed as such.  They are all introduced and Candide buys the freedom of his friends.  In response to Candide’s apology for his attack on him, the baron describes how he survived and how he arrived at his present circumstance.  Pangloss then gives his explanation of how they did not hang him properly, and how he revived in the middle of being dissected.  When he tried to put a bouquet back into a woman’s decolletage in a mosque, he was arrested and sold into slavery. When Candide asks him if he still believes his philosophy, he replies that he must, along with other obscure references.

“Candide …. reeled back three steps in horror,
and then, for politeness sake, advanced”
(Ilustration 1787 edition)

Chapter 29 – 30

As they land on the shore of the Sea of Marmora, they are still discussing “adventures, reasoning about the contingent or non-contingent events of this universe, and arguing about cause and effect, moral and physical evil, freedom and necessity and the consolations that one can find as a slave ….” The first person they see is Cunégonde, and they are all startled at her altered appearance.  The Baron recoils but recovers and embraces her.  Candide buys the old woman’s freedom (she is there too), and then they find an old farm nearby which Candide purchases.  When he tells the Baron that he is going to marry his sister, the Baron refuses and the old quarrel springs up with threats of murder.  Really, Cunégonde’s ugliness made him wish that he did not have to marry her, but because she was pressing and because of her brother’s arrogance, he is determined.  Instead of killing the Baron, he sells him back as a galley slave.  Now Candide has spent so much money and was cheated and robbed so many times, he now only has his farm left.  Cunégonde grows uglier every day, Cacambo is exhausted by work, and Pangloss is depressed that he is exiled from intellectual society. They have many discussions and arguments about metaphysics, morals, etc.  Martin concludes that man is either bored or afflicted; Candide does not agree; and Pangloss sticks to his philosophy, although he does not believe it. The arrival of the Venetian monk, Brother Gironde with tales of his tragedies shake Candide’s faith, but then they encounter the dervish of the neighbourhood who tells him not to question, to mind one’s own business and to keep quiet, before slamming the door in their faces.  Next, they meet an old-man who tells them that he  cultivates his land and that his work keeps him free from the three great evils: boredom, vice and poverty.  Pangloss says, “man was not born to be idle”; Martin replies, “let’s work without theorizing,” whereupon each “began to exercise his own talents” and “made himself useful”.  One day Pangloss mentions that if all the tragedies and adventures hadn’t happened, they wouldn’t be here now, but Candide only replies: “Well said, but we must cultivate our garden.”

The last chapter is somewhat telling.  Instead of being hit by calamity after calamity, our characters are now simply bored, and the old woman believes this may be worse.  Both the encounter with the dervish and the old man appear significant.  The dervish, while giving them no wisdom on the course they should take, is very insistent on what they should stop doing:  questioning.  The old man, on the other hand, gives them wisdom that appears to turn their lives in a different direction:  work.  Candide now appears to have control of his thoughts and, in the end, it is he that forestalls Pangloss’ speech and tells them what they must do.

Illustration by Fernand Siméon from ‘Candide ou L’optimisme’ by Voltaire.
Paris: Jules Meynial, 1922. NYPL, General Research Division.

The Odyssey Read-Along Book XXIII & XXIV (the end!)

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The Odyssey Read-Along @ Plethora of Books

Book XXIII

Eurykleia announces to Penelope of her husband’s return, yet Penelope calls her crazy and laments that she is torturing her.  Eurykleia claims she is speaking the truth; Penelope believes, then does not believe her again.  When she descends and sees Odysseus, she produces the same pattern of vacillating feelings, until Odysses produces knowledge of the construction of their bed, the frame built around an olive tree, and her resistance crumbles as she throws herself into his arms.  She confesses that she had always been afraid of tricks from the suitors and that was the reason she felt it necessary to always keep her guard up.  They go to bed, make love, then afterwards fall into conversation, as Odysseus tells her of the prophecy of Teiresias and of the stories of his voyage home.  Waking in the morning, he informs her that he is going to visit his father on his estate, but he is also concerned that a rumour of the death of the suitors may have spread and instructs her to stay in her upper chamber.  He leaves with Telemachos, the swine and oxherd, and as they leave the city, Athene covers them in darkness.

Penelope
What a lovely reunion between Odysseus and his wife!  Although she oscillates between disbelief and belief, I think her reaction is sincere; she truly has been afraid of tricks from the suitors, yet her dearest wish is for her husband to return home.  Her greatest wish and her greatest fear together vie for supremacy in her mind, and is it no wonder that she cannot reconcile her feelings and make a reasonable judgement?
Deception
Odysseus’ plan for the murder of the suitors, again shows his wily reasoning.  He also had devised a plan if anyone questioned the noise coming from the palace:

“So I will tell you they way of it, how it seems best to me.  First, all go and wash, and put your tunics upon you, and tell the women in the palace to choose out their clothing.  Then let the inspired singer take his clear-sounding lyre, and give us the lead for festive dance, so that anyone who is outside, some one of the neighbours, or a person going along the street, who hears us, will think we are having a wedding.  Let no rumour go abroad in the town that the suitors have been murdered, until such time as we can make our way out to our estate with its many trees, and once there see what profitable plan the Olympians show us.”


 

Penelope & Euryclea
Angelica Kauffman 1772
source Wikimedia Commons


Book XXIII

Hermes summons the souls of the suitors and “they followed, gibbering,” as he leads them to Hades.  There, a number of Greek heroes appear, including Achilles and Agamemnon.  Achilles laments that Agamemnon was cut down in the prime of his life and experienced a “death most pitiful”, when he could have died in the land of the Trojans.  Agememnon reciprocates with a narrative of the funeral of Achilles.  When they see the souls of the suitors, they are astounded, and Agamemnon questions Amphimedon, who appears to give an accurate accounting, but puts the blame on Penelope for her “planning out death and black destruction.”  He also criticizes Odysseus’ treatment of them after their death.  Amusingly, after Amphimedon’s elaborately long story, Agamemnon only remarks on the wonderful loyalty of Penelope.  As this is happening, Odysseus and his company arrive at his estate and find his father in the orchard.  Odysseus ponders whether to announce himself outright, or “to make a trial of him and speak in words of mockery.”  He decides the latter.  Chiding his father for his ragged appearance, he then pretends that he has encountered Odysseus in another country, and offers another extravagant lie as to his history.  When his father begins to groan and lament, he finally reveals himself.  Laertes, like Penelope, is at first sceptical, whereupon Odysseus shows him his scar.  His father hugs him with joy but then expresses fear at repercussions that must come because of Odysseus’ actions.  They go into the house where Laertes is bathed and anointed, then appearing like an immortal god; he laments he did not take part in the battle against the suitors with his son.  Meanwhile “rumour” is flying through the city and Eupeithes, the father of Antinoös calls for revenge, yet Medon says that Odysseus’ conduct was with the approval of the gods, throwing fear into the assembly.  Halitherses reasons that the suitors’ own actions brought on the terrible tragedy, bringing half the crowd to his side.  Athene asks Zeus for advice and he judges that Odysseus’ actions were proper, and that it is time for friendship and peace.  Athene flies down in the form of Mentor, as Odysseus sees men approaching the estate and cautions Telemachos not to “shame the blood of your fathers.”   Athene gives Laertes an uncommon strength and he is able to throw his spear right through the helmet of Eupeithes.  The parties fall to fighting until Athene stops them, calling for a cessation from “wearisome fighting” and claiming that “without blood, you can settle anything.”  Recognizing the goddess, the men flee towards the city.  Odysseus makes to follow, but Zeus throws down a thunderbolt and Athene commands him to stop the quarrelling.  So pledges were sworn on both sides, settled by Athene, and we can assume Odysseus lived and prospered until his death, as foretold by the prophecy of Teiresias.
Fame and Glory
The conversation between Achilles and Agamemnon were contrasting an ignoble death vs. a noble one.  Achilles had fought and died bravely at Troy, and therefore he was buried with honour and ceremony, and his name is still remembered.  Conversely, Agamemnon died a shameful death, struck down covertly by his wife’s lover, and his body was not treated properly after burial.  It seems that in Hades, his only concern is the loyalty or disloyalty of women
Deception
Will the deception of Odysseus never end?  I could not believe he chose to tease and “play with” his father, after all the poor old man had been through.  However, he called his actions a “trial” so perhaps he felt he still needed to establish the loyalty of whoever knew is true identity.

The Palace of Ulysses
source Wikimedia Commons

The Odyssey Read-Along Book XXI & XXII

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The Odyssey Read-Along @ Plethora of Books

Book XXI

The contest and therefore, the beginning of the slaughter of the suitors, is begun by the history of the backstrung bow.  It was given to Odysseus by Iphitos when they had met trying to retrieve their sheep and horses from the men of Messene.  Odysseus had left it behind in Ithaka when he went to Troy, and in his household it had remained.  Penelope retrieves the bow, announces the contest to the suitors and then places it in the hands of Eumaios, who is weeping when he sees it in remembrance of his master.  Antinoös derides him, and then admits that the bow will be hard to string, as he reminisces about Odysseus’ strength.  Telemachos announces that he will be part of the contest and, if he wins, his mother will be able to remain in his house.  He sets up the axes, making them perfect, although he has never done this task before, then picks up the bow, sending the string singing three times before Odysseus stops him at the fourth by making a signal with his head, and Telemachos encourages a suitor to come and test his skill.  Antinoös determines the order in which they will proceed, and Leodes is the first to try, a man disapproving of the suitors’ actions.  He fails, so the suitors decide to heat the bow but even then, they are not able to string it.  Meanwhile, Odysseus meets Eumaois and the oxherd, Philoitios, outside the courtyard and, based on their unwavering loyalty, decides to reveal his identity to them.   They are overjoyed and there is lots of kissing.  He gives commands to both: to Eumaios, to put the bow into his hands and then tell the serving women to bar the doors and not to open them if they hear crashes and outcries; to Philoitios to make fast the courtyard with a bolt.  In the meantime, Eurymachos finds he is unable to string the bow and is distraught, yet Antinoös chastises him, saying that of course they cannot string the bow on a holy feast day, and that they must try again tomorrow.  Odysseus states he would like to attempt the feat that day, but the suitors are alarmed in case of his success, and issue threats if he is able to string it.  Penelope chides them for their rudeness, stating the impossibility of her becoming the wife of “the stranger” but Eurymachos argues that their reputation is at stake, and finally Telemachos intervenes, sending his mother back to her house.  Eumaios tries to carry the bow to “the stranger” but the suitors are so vehement against him, he drops it.  Telemachos exerts his will and it is finally handed to Odysseus.  Eurykleia and Philoitios carry out their orders, while Odysseus strings the bow and makes it sing, sending an arrow through all twelve of the axes. 
A Decrease in Power
The suitors are made even more uneasy, not only by the bow itself, but at the possibility of “the stranger” being able to best them.  Antinoös, though he is full of hot air and bragging, seems to avoid even attempting the feat and later makes an excuse that it’s because it’s a holy feast day that none of them can succeed.
Identity
The first people to whom Odysseus chooses to reveal himself, are two servants, Eumaios and Philoitios, a swineheard and an oxherd.  What a surprise! ……. Or is it?  One of Odysseus’ self-given tasks is to find who he is able to trust in his household and from that, whom he will kill and who will survive.  Both servants have shown a steadfast devotion to their master and therefore, perhaps deserve his confidence.
There are more and more instances of Telemachos showing a governance and mastery of his household.
N.C. Wyeth

Book XXII

Odysseus sheds his rags and then springs upon the threshold, announcing that he will shoot another mark that has yet to be struck by man.  To the shock of the assembled party, the arrow flies straight through the throat of Antinoös and he slumps over dead.  “Poor fools”, they thought he had let the arrow fly in error and his target was accidental.  In all his glory, Odysseus reveals his true identity:

“You dogs, you never thought that I would any more come back form the land of Troy, and because of that you despoiled my household, and forcibly took my serving women to sleep beside you, and sought to win my wife while I was still alive, fearing neither the immortal gods who hold the wide heaven, nor any resentment sprung from men to be yours in the future.  Now upon all of you the terms of destruction are fastened.”

Fear choked the suitors, but they attempt to bargain for their lives, as Eurymachos blames all their behaviour on the influence of Antinoös, promising to pay Odysseus gifts.  Odysseus rejects his explanation and proposal, stating not one man will be left alive, causing Eurymachos to call the suitors to arms.  Odysseus kills Eurymachos and Telemachos, Amphinomos, on his way to his father’s side.  He then runs to fetch arms for the four of them (including Eumaios & Philoitios) and they continue to kill.  Agelaos calls for someone to run to the village for help but Melanthios informs him of the barred door but offers to search the house for the hidden weapons.  Quickly he finds them and begins to arm the suitors, giving Odysseus pause. Telemachos confesses that he had inadvertently left the door open and asks Eumaios to find out the culprit.  When he discovers Melanthios, Odysseus instructs them to bind him and hoist him up along the high column to suffer.  Athene appears as Mentor and Agelaos appeals to him, causing anger to grow in Athene.  Surprisingly she chastizes Odysseus for the temperance he’s shown towards the suitors, accusing him of complaining instead of standing up to his enemies.  She assists him with some of the killing but “did not altogether turn the victory their way.”  There is a volley of spears between the two parties, but while Odysseus and his warriors hit their targets, Athene causes the suitors’ aims to go astray.  Now the slaughter ensues.  Leodes grasps Odysseus’ knees in supplication and is killed, but when Phemios the singer does the same, Telemachos pleads for mercy for him and also Medon, their herald, who had taken care of him.  Odysseus agrees, stating, “that good dealing is better by far than evil dealing.”  Otherwise, not one man is left alive and Telemachos sends Eurykleia to Odysseus.  When she sees him standing among the blood and battle-gore, she is ecstatic, yet Odysseus lightly scolds her:  “Keep your joy in your heart, old dame; stop, do not raise up the cry.  It is not piety to glory so over slain men.”  Odysseus instructs her not to awaken Penelope, but to assemble all the women who have been disloyal into the hall.  They proceed to hang all these women and, for a finale, hack off  the nose, ears, hands, feet, and private parts of Melanthios to feed to the dogs.  Eurykleia gathers all the women who remain and they are overjoyed to see Odysseus.  “He recognized all these women.”

Disloyalty
We understand the grudge Odysseus carries towards the suitors, but his anger towards the women was explored more in this book.  Their crime appears to stem from their immorality and their mutiny against the household.  Both Eurykleia and Telemachos state that they refuse to listen to him or his mother, and that they have taken to sleeping with the suitors.  I’m not clear if the judgement of immorality is based on a cultural standard, or if it is because they are sleeping with enemies of Odysseus. Upon viewing the slain suitors, their reaction was weeping and wailing, so their treachery was quite apparent.
Note: The last sentence of this book: “He recognized all these women,” is very telling.  That would mean that all the women would have had to be over 20 years old (probably 30 or more likely, 40).  It appears all the young women were the immoral ones, and the older ones were the ones who remained loyal and steadfast.  This is, perhaps, another example of the breakdown of societal conventions due to Odysseus’ absence, and the lack of leadeship on the island.
The Suitors
We witnessed a rather gory end to these young men.  Should Odysseus been more temperate and spared more of them?  I tend to think not.  He will have enough to deal with, trying to explain his actions, and to leave one alive if he is not completely certain of his loyalty, could have been quite dangerous.  If one of them appeared loyal at the palace and then later began to stir up dissent in town, his actions could undermine Odysseus’ position.  Sadly, I think out of necessity, they all had to perish. 
I wonder if any of these suitors had known the real Odysseus, if they would have dared to behave the way they did.  My guess is no.

Candide Read Along Chapters 17 – 24

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Chapter 17 – 18

Candide and Cacambo decide to head for Cayenne.  After their horses die and after months of near-starvation, they decide to trust to Providence, climbing in a boat and sailing downstream. After travelling a great distance, their boat is smashed against a reef and they have to climb over rocks for three miles until they see beautifully elaborate carriages and come to a village.  They are flabbergasted to come across children playing quoits with gold, rubies and emeralds and, assuming they are all the children of kings, they return the abandoned jewels to the schoolmaster when the bell rings, but he only laughs and drops them to the ground.  Rescuing the jewels they continue on until the reach an inn, entering to find waiters and waitresses exquisitely dressed and dishes that would feed royalty.  When they try to pay with the gold they took from the road, they are laughed at and told that the meals in the inn are paid for by the government, but perhaps they did not know because this village is one of the poorer villages.  Candide and Cacambo are amazed.  They are then taken to a learned man of the court, and find they are in the former land of the Incas, that has flourished because no one of its citizens is allowed to leave it, which has preserved innocence and happiness.  Their kingdom is called El Dorado.  There, the people worship God but don’t ask him for anything because they have everything they need.   Candide and Cacambo are put in a carriage pulled by sheep and taken to the king’s palace where they are pampered and clothed and told to kiss the king on each cheek when they meet him.  They spend a month there, but Candide is pining for Cunégonde so they decide to return to civilization.  The king cannot understand their desire to leave but builds a machine that transports them out of El Dorado.  They set out from there with Bueno Aires as their destination, planning of all the wonders they can buy with their riches.

Have Candide and Cacambo found “the best of all worlds” in this chapter?  Voltaire appears to suspend his satire when directly dealing with the people from El Dorado.  What does this mean?  Is he saying that the “best of all worlds” can only be found in a fantasy?  He also makes the comment that El Dorado is as advanced as it is because the people have never left and therefore maintained their innocence and happiness.  Does he think when ideas and customs travel across boundaries, those “foreign” ideas and customs can corrupt society?  And further, does he comment on societies’ view of wealth: if we ceased to value material objects (such as the disinterest the people of El Dorado show towards their gold and jewels), will the renunciation of materialism make a well-functioning, more contented society?

Chapter 19 – 20

Their troubles begin again.  Approaching a town, they see a Negro lying on the ground with one leg and one hand missing.  He relates that his master is to blame for his plight, as he (the Negro) got a finger caught in the millstone, hence the loss of his hand, and then was caught stealing, hence the loss of his leg.  Candide is horrified, renounces the philosophy of Optimism and they move on.  The first ship they encounter won’t transport them to Bueno Aires and Candide finds out Cunégonde is the mistress of the governor of the city. Candide plans that Cacambo will go there to rescue Cunégonde and he will meet them both in Venice.  He makes a deal with a captain, a Dutch merchant, to sail to Italy but the captain deceives him and sails with his money and the only two sheep he has left from the gifts of the people of El Dorado.  He takes his case against the captain to a judge, but the judge only fines him for being noisy, charges him court costs, and says there is nothing he can do until the captain returns.  This is the last straw for Candide and he appears to give up on the goodness of man altogether.  He finds another ship going to France and offers free passage, food and 2000 piasters to a companion; from the myriad of applicants he choses a poor scholar, Martin, who has had at least as many misfortunes as Candide.  The two companions have a philosophical discussion about moral and physical evil during the voyage.  While Candide still has hope for Pangloss’ philosophy, Martin announces that he is a Manichean.  He tells of all the troubles he has experienced, and meanwhile their ship sinks a Spanish ship, which turns out to be the ship of the captain who robbed Candide.  All the men drown but one of Candide’s sheep is pulled on board.  Candide and Martin argue for weeks.

Manicheaism  – a religious doctrine, widely prevailing in the 3rd – 5th century, that the universe is controlled by two antagonistic powers, light or goodness, identified with God, and darkness, chaos, or evil. Trivia:  St. Augustine was a Manichean before his conversion.

An important point in the story occurs here:  Candide categorically denounces Pangloss’ Optimism for the first time.  Candid has been basing his opinions often on what has happened to other people, but more and more he is experiencing sufferings himself.  Martin’s worldview is obviously one where evil is seen as the overriding force in society.  While Martin’s observations don’t appear unrealistic, they do appear excessive for one person to experience.  One must question Candide’s choice of a companion.  Rather than balancing his viewpoint, one would think it would make him an extremist of one order, in the same way Pangloss’ one-sided views would make him extreme in another.  

source Wikipaintings

Chapter 21 – 22

They approach France, and while Martin relates that he has been there, he has nothing good to say about it.  Candide fires questions at Martin which are all given pessimistic answers, culminating with, “… if hawks have always had the same character, what makes you think men may have changed theirs?”  Candide asks about free will and the discussion continues.  Because all the travelers Candide meets say they are going to Paris, he decides to do likewise.  He becomes ill and receives the attention of two doctors, whom he does not know nor want.  He is accosted by a number of people wanting money, of which Candide has not a clue and gambles, wondering why he never has any aces.  An abbé from Périgord befriends him.  He takes them to the theatre, claims that in France they respect their queens when they are beautiful and toss them in garbage dumps when they’re dead, and laugh even when they are committing crimes.  Candide wishes to meet Madame Clairon, the actress, but the abbé takes him to meet a lady of a gambling establishment, where Candide manages to lose an enormous chunk of money.  The talk around the dinner table is of novels and great men.  Candide tries Pangloss’ philosophy on a dinner partner but the man disparages his words.  The lady of the house seduces Candide, not only out of his loyalty to Cunégonde, but two of his diamonds.  The abbé uses devious tactics to extract information about Cunégonde and Candide’s plans, then the next morning Candide receives a letter from Cunégonde, begging him to come to her in the city where she is staying.  Candide arrives with a bag of gold and diamonds, but is told the bed curtains must not be drawn.  Suddenly the abbé arrives with officers who arrest him and Martin, yet Candide bribes them for his release, and one agrees to take him by ship to Portsmouth, England.

Again, I don’t care much for Martin.  I’m not sure what purpose he serves other than to rain skepticism and negative opinions over much of their enterprise.  Whereas Cacambo was not surprised by human nature because he took everything in stride, Martin is not surprised by human nature because he always expects the worst from it.  Of course, we meet another avaricious and duplicitous church man, the abbé.  The society of Paris is shown as a sophisticated yet a shallow microcosm of human interactions and entertainment.  Nearly everyone whom Candide meets attempts to exploit him for his riches.  Candide finally flees the city.

Faubourg Saint-Honoré 1615

Chapter 23 – 24
Martin, at a question from Candide, tells him people in England are also mad but it is a different kind of madness than the French.  He claims the English are moody and morose, and the first sight they witness is an admiral being executed because he didn’t kill enough Frenchmen.  After witnessing this atrocious act, Candide refuses to set foot on shore, and two days later they sail for Venice.  Candide is elated, thinking he will find Cunégonde and that “everything is going well.”  When they reach Venice, Candide searches everywhere for Cacambo but he is nowhere to be found and Martin claims that he probably ran off with Candide’s money.  Candide agrees with Martin that, “life is nothing but illusions and calamities”.  Upon seeing a monk and a young woman, Candide remarks upon their happiness but Martin thinks otherwise.  They invite the two to dinner and find out the girl is Paquette, Pangloss’ mistress, who has had to sell herself to survive, along with other miseries, and that the monk was forced into his vocation by his parents and that the prior steals half his  pay and he spends the rest on women.  Martin has won the bet; Candide gives Paquette and the monk money, but Martin doubts they will be happy with it.  Candide then announces he has heard of a senator Pococurante, who makes everyone welcome at his palace and they decide to go and see him.
The execution of the British admiral is based on a true incident and one which Voltaire actively campaigned to stop.  War, again, is a theme and Voltaire brings to the forefront the lack of logic of it, in proportion to the benefits.  Voltaire shows another corrupted churchman, yet this time the monk was simply a victim of circumstances,  one who did not choose his profession but was forced into it.  Martin’s observation that money will not make the couple happy is shrewd; so far all Candide’s riches have not made him happier and his optimism, while he still clings to vestiges of it, is being whittled away.  Will his encounter or lack of one with Cunégonde push him over the edge?  We shall see ………….
The Grand Canal in Venice from Palazzo Flangini to Campo San Marcuola
about 1738
source Wikipedia


Discussion Questions:


What do you think about Martin?

I do not like Martin at all.  He is a foil to Pangloss.  Pangloss looked for good without actually seeing and, in a way, Martin looks for bad or evil without actually seeing.  If you expect people to be untrustworthy or swindlers or cruel or avaricious, that is what you will start to see and, if you have practiced it to the degree that Martin has, I doubt you would see anything else.  I actually think Voltaire did his argument a disservice by using him, but I guess that remains to be seen.

Does a utopia like El Dorado sound appealing to you?

There were certainly things I liked about El Dorado.  I think that a certain amount of autonomy can be beneficial to a country/society.  The people of El Dorado are knowledgeable and curious, yet they have a special type of wisdom that has created an harmonious balance.  Now do I think that it is realistic?  No.  Balance in human nature is hard to achieve and there will always be corruption, struggles for power, etc.  




The Odyssey Read-Along Book XIX & XX

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The Odyssey Read-Along @ Plethora of Books

Book XIX

Ordering Eurykleia to get the women into the house, Telemachos and his father proceed to store away all the weapons.  Afterwards Telemachos goes to bed, but Penelope descends from her chamber, wishing to speak with “the stranger”. Once again Melantho harps at Odysseus and he has harsh words for her, but Penelope, catching their conversation, scolds her maidservant and sends her away.  Sorrowfully she confesses to “the stranger” how she has avoided marriage for the past three years, but now she feels that she can delay her fate no longer.  Odysseus requests that Penelope not ask for his history but she ignores his entreaty and, seemingly against his will, he must weave an elaborate lie to placate her curiosity.  When he tells her of Odysseus’ return however, if spite of his apparent sincerity, she does not believe him,   She offers him a bath in the morning yet he will accept only if an old woman with as many sorrows as he, will give it to him.  Penelope sends him Eurykleia, his old nurse, and to his consternation she recognizes a scar he received on his leg from the tusks of a wild boar when he was just a young boy.  Wild with joy, she makes to summon Penelope but Odysseus stays her with rather harsh words.   Professing her loyalty, she leaves and returns with a new basin of water and proceeds to wash him and anoint him with oil.  Then Penelope speaks with him again, admitting to her indecision over her course with the suitors and then requesting that he interpret her dream:  she had twenty geese that fed on wheat and a great eagle came and broke the necks of all of them.  The eagle returned, claiming to be Odysseus and the geese the suitors.  Once again Odysseus tries to convince her of his return and the suitors’ destruction, but she then prevaricates, stating that some dreams are true but others only deception, and she believes her dream the latter.  Tomorrow she will set up a contest between the suitors and whoever can send an arrow through twelve axes set up in order, that is the man she will marry.  She retires to her chamber to weep for Odysseus.
Disbelief
How believable is Penelope’s disbelief?  She has had numerous tales of Odysseus’ return, yet she absolutely refuses to lend them any credence.  One would think she could at least send out servants to try to confirm or deny the stories, but it is as if she has given up long ago and the only way she is able to survive is to believe the worst and attempt to deal with it.  It is not surprising that Eurykleia is able to recognize something of Odysseus in “the stranger”, yet Penelope cannot.  She has already abandoned hope.
Portents and Omens
We have seen many portents throughout this poem, which always seem to need to be read by someone.  The omen of the eagle and twenty geese perhaps is not difficult to interpret.  I also thought that the 20 geese could symbolize the 20 years that Odysseus had been away and the sudden appearance of the eagle, his sudden return.
Rather shockingly, in the dream, Penelope likes her geese and cries sorrowfully when they are slaughtered.  Does this mean she likes the attentions of the suitors?  Is her claim of delay a ruse to continue their behaviour, which may possibly stroke her ego?
Deception
We finally learn how Odysseus could have honestly come by his ability to so cleverly deceive:

“This was his mother’s noble father, who surpassed all men in thievery and the art of the oath ……” 

However he is not pleased to deceive his wife, although when she persists, he does lie to her, as he finds it necessary to do so.
 

Odysseus and Penelope
Johann Heinrich Wilhelm Tischbein (19th century)
source Wikimedia Commons


Book XX

Sleep evades Odysseus as he agonizes over the suitors’ treatment of his household, meanwhile Athene descends and lightly scolds Odysseus for not being grateful that his wife and son and house are within his reach, as well as his lack of faith that he will overcomes his enemies.  As Athene drifts slumber over him, Penelope is praying for the gods to end her life; she would rather be under the earth with Odysseus than have an inferior husband.  Her husband hears her weeping and prays to the gods to send him an omen, both inside and outside, whereupon he hears thunder sent by Zeus and a mill woman prays for the suitors destruction.  Telemachos rises and checks with Eurykleia that the stranger has been treated well, then she makes sure that the palace is ready for the suitors’ arrival for the public festival.  Eumaios stops to speak with Odysseus but Melanthios mocks and challenges Odysseus, who gives no answer.  Philoitios, an oxherd, then arrives, asking about “the stranger” and lamenting the absence of Odysseus and how the suitors ruin his household.  Odysseus assures him of his master’s return, Eumaios prays for the same and Amphinomos reads an omen that Telemachos will not be murdered.  The sacrificing begins and Telemachos commands that “the stranger” will be treated well, amazing everyone with his authority, and even Antinoös defers to his spoken wishes.  One suitor, however, Ktesippos, protests at “the stranger’s” presence and hurls an ox hoof at him, which misses, causing Telemachos to praise the miss otherwise he would have had to stick him through the middle with his spear.  Again, everyone is astounded at his command, and Agelaos tried to calm the situation, but then refers to the giving of Penelope in marriage.  Telemachos states he would be willing to see her married if it was of her own free will, but since she resists, he will not force her.  The suitors laugh at his words, but instead of a sincere laughter, it is as the laughter of men who have lost control and sounds most like a lamentation.  Theoklymenos, disparages their laughter, prophesying their doom and leaves when they threaten him.  They continue their boisterous mocking and jeering but Telemachos only looks at his father.  Penelope listens outside the door.
Identity and Authority
Again we have numerous instances of Telemachos taking control of his household.  He is described as a “man like a god”, has control over his servants, to an acceptable degree, his own mother, and exhibits a subtle control over the suitors.  His speech to Ktesippos exemplifies his newly-acquired power and authority:

“Ktesippos, it was better for your heart that it happened so; you missed the stranger, he avoided your missile.  I would have struck you with my sharp spear fair in the middle, and instead of your marriage your father would have been busy with your funeral here.  Let none display any rudeness here in my house.  I now notice all and know of it, better and worse alike, but before now I was only an infant.  Even so, we have had to look on this and endure it all, the sheepflocks being slaughtered, the wine drunk up, and the food, since it is hard for one man to stand off many.  Come then, no longer do me harm in your hostility.  But if you are determined to murder me with the sharp bronze, then that would be my wish also, since it would be far better than to have to go on watching forever these shameful activities, guests being battered about, or to see you rudely mishandling the serving women all about the beautiful place.”

And yet there is still a sense that both the behaviour of Telemachos and Odysseus is a careful balancing act, but there is evidence, psychologically at least, that the scales are beginning to swing in their favour.
A Decrease of Power?
This chapter shows the suitors at a disadvantage in their surprise at Telemachos’ mastery of situations, and evidenced by their hysterical laughter.  While initially their mocking had a powerful ring to it, we sense now that their laughter is forced and purposed to cover up something.  Could it be the advent of fear?  Hmmm …….

Parthenon Temple of Athene

The Odyssey Read-Along Book XVII & XVIII

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The Odyssey Read-Along @ Plethora of Books

Book XVII

Telemachos arrives home and Penelope bursts into tears when she beholds her beloved son.  Telemachos begs her not to “stir up a scene of sorrow” and as he walks through the palace, Athene “drifts an enchantment of grace upon him.”   The suitors appear to welcome him, while all the while planning his destruction, but Telemachos avoids them.  Peiraios, brings the guest from the ship, and speaks to Telemachos about bringing the gifts from Menelaos, but Telemachos bestows the gifts upon him and ensures that the stranger is treated well.  Telemachos relates his travels to Penelope and the portents for the destruction of the suitors and the return of Odysseus, whereupon the stranger, Theoklymenos, supports Telemachos’ story with confirmation of the omen.  The suitors are amusing themselves before they turn to feasting, and Odysseus starts out for his home, on the way meeting Melanthios who is driving his goats and who taunts Odysseus with words indicating his sympathy with the suitors.  He tries to knock Odysseus down but is resisted, and they exchange heated words before Melanthios leaves for the palace to sit with his favourite, Eurymachos.  When the two reach the palace, Odysseus bids Eumaios to go inside while he waits outside, yet his dog, Argos, recognizes his master after 19 years (wow, a nineteen-year-old dog!).  Telemachos immediately spies Eumaios, gives him some food to take to “the stranger” and asks that “the stranger” beg from the other suitors as well.  Antinoös chastises Eumaios for bringing “the stranger” and Telemachos chides both of them.  When Odysseus reaches Antinoös, he compliments him to get a bigger portion, then spins an elaborate story.  Antinoös becomes angry with him, they have words and Antinoös hurls a footstool at Odysseus, striking him on the right shoulder.  Not only Odysseus protests but so do the others, concerned that they are not showing the proper guest-host relationship, as one never knows if one is entertaining a man or a god in disguise.  Penelope hears of the intemperate treatment of “the stranger” and summons him to her but Odysseus says he will come to her after the sun has set.  Eumaios returns to his pigs but Telemachos instructs him to return in the morning.

Know Your Enemies
Telemachos cleverly advises his father to go begging from each of the suitors.  This act ensures that Odysseus will have better knowledge of his enemies when the time comes to strke.  It is interesting to note that Athene must prompt Odysseus to go begging, perhaps evidence that the ruler of Ithaka’s pride has not been completely subdued, even if it means gaining the upper hand.
Self-Control
Odysseus, on his way, is able to practice his self-control before he reaches the suitors.   He does not react to Melanthios’ striking him, and even holds his temper against further verbal abuse.  This practice allows him to control his anger against Antinoös when he reaches the palace, when Antinoös strikes him with a footstool.  I can imagine that the anger is building inside him and the suitors will pay horribly for their rash actions.
Sneezes
What  is the implication of Telemachos’ sneezes?



Odysseus Recognized by his Dog
Theodoor van Thulden
source Wikipaintings


Book XVIII

A beggar, Arnaios or Iros, challenges Odysseus, and Antinoös helps to stir up the situation.  Odysseus elicits a promise from the suitors, not to interfer in their fight but when the suitors see his massive limbs, they predict a possible surprise outcome, and Iros is not so willing to fight, having to be pushed on by the suitors.  Odysseus decides not to kill him but instead to lightly hit him and manages to break the bones in his neck, whereupon the beggar sinks to the ground, kicking and bleating.  The suitors laugh at his plight.  Amphinomos gives Odysseus his reward of meat and Odysseus compliments him, prophesying his fate through a speech, and Amphinomos is apprehensive.  Penelope, now graced by Athene with further charms, descends and takes the suitors to task for their ill-treatment of guests, as well as her son who admits that he does not always take the wise course.  Eurymachos tries to bring the subject around to the wedding of Penelope but she deflects his words with a story of Odysseus and tricks them into offering gifts, which pleases her husband mightily.  The suitors give them willingly but Antinoös reminds her that they will not leave until she chooses a husband.   As night comes, Odysseus offers to keep the lights lit for the serving women but one, Melantho, mocks and derides him, until he threatens her with dismembering, whereupon all the women scuttle away.  Eurymachos then takes up the mocking of Odysseus, who counters with insults until Eurymachos tosses a footstool at him, hitting the cupbearer instead.  This act incurs the wrath of Telemachos who gives them such a set-down, they are amazed at his bravado.  Amphinomos upbraids them for their actions, saying that they must treat guests properly; they drink to the gods and then each goes home to bed.
Deception and Truth
We have already seen the numerous crafty deceptions of Odysseus, and in this chapter Penelope echoes her husband’s trickery, cunningly wheedling out of the suitors, numerous gifts for their household.  Telemachos, however, not only speaks with authority but appears to avoid falsity.  Most of his speeches are direct and truthful.
 

Odysseus Fighting with the Beggar
Lovis Corinth (1903)
source Wikipaintings